Chapter 5: The Relation Between Vision, Assimilation, and Satisfaction

The relative consideration of these three ingredients of the saints' blessedness. Where it is proposed to show particularly: 1. What relation vision has to assimilation. 2. What both these have to satisfaction. The relation between the two former inquired into; an entrance upon the much larger discourse, what relation and influence the two former have towards the third. What vision of God's face, or glory, contributes towards satisfaction, estimated from the consideration: 1. Of the object, the glory to be beheld, as it is divine, entire, permanent, appropriate.

Thus far have we viewed the parts or necessary concurrents of which the blessedness of the saints must be composed absolutely, and severally each from other. We proceed

Secondly, to consider them relatively, namely in the mutual respects they bear one to another; as they actually compose this blessed state, wherein we shall show particularly,

1. The relation (by way of influence, and dependence) between vision and assimilation.

2. Between both these and the satisfaction that ensues: Which latter I intend more to dwell upon; and only to touch the former, as a more speculative and less improvable subject of discourse, in my way to this.

First, it may be considered, what relation there may be between vision of God, and assimilation, or being made like to him; and it must be acknowledged (according to what is commonly observed of the mutual action of the understanding and will) that the sight of God, and likeness to him, do mutually contribute, each towards other. The sight of God assimilates, makes the soul like to him; that likeness more disposes it for a continued renewed vision. It could never have attained the beatific vision of God, had it not been prepared thereto by a gradual previous likeness to him. For righteousness (which we have shown qualifies for this blessedness) consists in a likeness to God; and it could never have been so prepared, had not some knowledge of God introduced that conformity and yielding bent of heart towards him. For the entire frame of the new man, made after the image of God, is renewed in knowledge.

But as notwithstanding the circular action of the understanding and will upon one another, there must be a beginning of this course somewhere, and the understanding is usually reckoned the first mover, the leading faculty: so notwithstanding the mutual influence of these two upon each other, seeing has a natural precedency and must lead the way to being like; which is sufficiently intimated in the text, [I shall behold your face] and then I shall be satisfied with your likeness, and more fully in that parallel Scripture: We shall be like him for we shall see him.

From where also, and from the very nature of the thing, we may fitly state the relation of the first of these to the second, to be that of a cause to its effect. Sight begets likeness, is antecedent to it, and productive of it.

That is the face or glory of God seen; that glory, in conjunction with our vision of it: for the vision operates not but according to the efficaciousness of the thing seen, nor can that glory have any such operation, but by the intervention of vision.

It is therefore the glory of God seen, as seen, that assimilates, and impresses its likeness upon the beholding soul: and so its causality is that of an objective cause (which whether it belongs to the efficient or final, I shall not here dispute) that operates only as it is apprehended: so introducing its own form, and similitude into the subject it works upon. Such a kind of cause were Jacob's streaked rods of the productions that ensued; and such a cause is anything whatever that begets an impression upon an apprehensive subject by the mediation and ministry, whether of the fancy or understanding. This kind of causality the word has in its renewing transforming work; and the Sacraments wherein they are [illegible] of real physical mutations on the subjects of them. So much of the image of God as is here impressed upon souls by Gospel dispensations, so much is impressed of his glory. The work of grace is glory begun.

And now as glory initial, and progressive in this life enters at the eye — (beholding as in a glass the glory of the Lord, we are changed) so does perfect, and consummate glory in the other life. For we have no reason to imagine to ourselves any alteration in the natural order the powers of the soul have towards each other, by its passing into a state of glory.

The object seen is unspeakably efficacious; the act of intuition is full of lively vigor, the subject was prepared, and in a disposition before; and what should hinder, but this glorious effect should immediately ensue; as the sun no sooner puts up its head above the hemisphere, but all the vast space wherever it can diffuse its beams is presently transformed into its likeness, and turned into a region of light.

What more can be wanting to cause all the darkness of atheism, carnality, and every sting of sin, for ever to vanish out of the awaking soul, and an entire frame of holiness to succeed, but one such transforming sight of the face of God? One sight of his glorious majesty presently subdues, and works it to full subjection; one sight of his purity makes it pure: one sight of his loveliness turns it into [illegible]; and such a sight always remaining, the impress remains always actually (besides that it is in itself most habitual and permanent in the souls now confirmed state) fresh and lively.

The object has quite another aspect upon a wicked soul, when it awakes, and the act of seeing is of another kind; therefore no such effect follows: besides the subject is otherwise disposed, and therefore as the sun enlightens not the inward parts of an impervious dung-hill, but it enlightens air, so the sight of God transforms and assimilates at last, not a wicked, but it does a godly soul. That which here makes the greatest difference in the temper of the subject is love. I look upon the face of a stranger, and it moves me not, but upon a friend, and his face presently transforms mine into a lively, cheerful aspect. (As iron sharpens iron, so does the face of a man his friend) puts a sharpness and a quickness into his looks. The soul that loves God opens itself to him, admits his influences and impressions, is easily molded, and wrought to his will; yields to the transforming power of his appearing glory: there is no resistant principle remaining, when the love of God is perfected in it, and so overcoming is the first sight of his glory upon the awaking soul, that it perfects it, and so his likeness both at once.

But enmity fortifies the soul against him, as with bars and doors; averts it from him; carries with it a horrid guilty consciousness, which fills it with eternal despair and rage, and enwraps it in the blackness of darkness forever.

2. Both the vision of God, and likeness to him must be considered in their relation to the consequent satisfaction, and the influence, they have in order thereto. I say both; for though this satisfaction be not expressly, and directly referred by the letter of the text, to the sight of God's face, yet its relation thereto, in the nature of the thing, is sufficiently apprehensible and obvious, both mediate, in respect of the influence it has towards the satisfying assimilation, and immediate (which we are now to consider) as it is so highly pleasurable in itself: and is plainly enough intimated in the text, being applied in the same breath to a thing so immediately, and intimately conjunct with this vision, as we find it is. Moreover, supposing that [likeness] here does (as it has been granted it may) signify objective glory also as well as subjective, and repeat what is contained in the former expression [the face of God] the reference satisfaction has to this vision (which the remention of its object, though under a varied form of expression supposes) will be more express: therefore we shall show.

1. What the vision of the divine glory contributes to the satisfaction of the blessed soul: and what felicity it must needs take herein, which cannot, but be very great whether we respect.

- The glory seen, the object of this vision, or, - The act of vision, or, intuition itself.

1. The Object, the glory beheld: what a spring of pleasure is here? What rivers of pleasure flow hence? In your presence (says the Psalmist) is fullness of joy: at your right hand are pleasures forevermore. The awakening soul, having now passed the path of life (drawn through Sheol itself, the state of deadly [reconstructed: dread]) appears immediately in this presence; and what makes this presence so joyous, but the pleasant brightness of this face? To be in the presence of any one, and before his face (in conspectu) are equivalent expressions: [reconstructed: therefore the Apostle, citing this passage, renders it thus,] You have [reconstructed: filled] me with gladness, by your countenance. Now in this glorious presence or within view of the face of God is fullness of joy, that is, joy to satisfaction. And the Apostle Jude speaking of this presence under this name [a presence of glory] tells us of an exceeding joy, a jubilation (a [illegible]) that shall attend the presentment of saints there. The holy soul now enters the divine Shechinah, the chamber of presence of the great King, the habitation of his holiness and glory. The place where his honor dwells. Here his glory surrounds it with encircling beams: it is beset with glory, therefore surely also filled with joy. When the veil is drawn aside: or we are within the veil, in that very presence where Jesus the forerunner for us entered (through that path of life) — O the satisfying overcoming pleasure of this sight! Now, that it is to us revealed or unveiled glory, which was hidden before. Here the glory set in Majesty (as the expression is, concerning the glory of the Temple) is presented to view openly and without umbrage. God is now no longer seen through an obscuring medium. They are not now shadowed glimmerings, transient, oblique glances, but the direct beams of full-eyed glory that shine upon us. The discovery of this glory is the ultimate product of that infinite wisdom and love, that have been working from eternity, and for so many thousand years through all the successions of time towards the heirs of salvation. The last and complete issue of the great achievements, sharp conflicts, glorious victories, high merits of our mighty Redeemer. All these end in the opening of Heaven (the laying of this glory as it were common) to all believers. This is the upshot, and close of that great design: will it not (think you) be a satisfying glory! The full blessedness of the redeemed is the Redeemer's reward. He cannot be satisfied in seeing his seed if they should be unsatisfied. He cannot behold them with content if his heart tells him not that he has done well enough for them. God would even be ashamed to be called their God, had he not made provision for their entertainment worthy of a God. It is the season of Christ's triumphs, and saints are to enter into his joy. It is the appointed jubilee at the finishing of all God's works, from the creation of the world, when he shall purposely show himself in his most adorable Majesty, and when Christ shall appear in his own likeness (he appeared in another likeness before) — surely glory must be in its exaltation in that day. But take a more distinct account, how grateful a sight this glory will be in these following particulars.

1. It is the divine glory. Let your hearts dwell a little upon this consideration. It is the glory of God, that is, the glory which the blessed God both enjoys and affords, which he contemplates in himself, and which rays from him to his saints, it is the felicity of the divine Being. It satisfies a Deity, will it not a worm? It is a glory that results and shines from him and in that sense also divine (which here I mainly intend) the beauty of his own face the luster of divine perfections, every attribute bears a part, all concur to make up this glory.

And here passing over those which are less liable to our apprehension; his Eternity, Immensity, Simplicity, etc. (of which, not having their like in us, we are the more incapable to form distinct conceptions, and consequently of perceiving the pleasure, that we may hereafter upon the removal of other impediments, find in the contemplation of them) let us consider how admirable and ravishing the glory will be.

1. Of his unsearchable wisdom, which has glory peculiarly annexed and properly belonging to it. Glory is as it were, by inheritance, due to wisdom. The wise shall inherit glory. And here now the blessed souls behold it in its first seat, and therefore in its prime glory, wisdom, counsel, understanding, are said to be with him; as if nowhere else. Twice we have the Apostle ascribing glory to God under the notion of only wise: which is but an acknowledging him glorious in this respect. Wisdom, we know, is the proper and most connatural glory of intellectual nature; whether as it relates to speculation, when we call it knowledge, or action, when it is prudence.

How pleasant will the contemplation be of the divine wisdom in that former notion; when in that glass, that speculum aeternitatis, we shall have the lively view of all that truth, the knowledge of which can be any way possible and grateful to our natures; and in his light, see light; when all those vast treasures of wisdom and knowledge, (which already by their alliance to Christ, saints are interested in) shall lie open to us. When the tree of knowledge shall be without enclosure; and the most voluptuous Epicurism in reference to it be innocent! Where there shall neither be lust, nor forbidden fruit, no withholding of desirable knowledge, nor affectation of undesirable. When the pleasure of speculation shall be without the toil; and that maxim be eternally antiquated, that increased knowledge increases sorrow!

As to the other notion of it; how can it be less grateful to behold the wisdom that made, and governed the world? That composed so great designs; and this, no longer in its effects, but in itself? Those works were honorable and glorious, sought of all them that have pleasure in them. What will be the glory of their cause? It would gratify some men's curiosity to behold the unusual motion of some rare automaton; but an ingenious person would, with much more pleasure, pry into the secret springs of that motion; and observe its inward frame, and parts, and their dependence, and order each to other. It is comely to behold the exterior economy of a well-governed people; when great affairs are, by orderly conduct, brought to happy issues; but to have been at the helm, to have seen the pertinent, proper application of such and such maxims to the incident cases; to have known all the reasons of state, heard debates, observed, with what great sagacity, inconveniences have been foreseen, and with what diligence prevented; would much more gratify an inquiring genius.

When the records of eternity shall be exposed to view; all the counsels and results of that profound wisdom looked into, how will it transport! When it shall be discerned, lo, thus were the designs laid, here were the apt junctures and admirable dependencies of things, which, when acted upon the stage of the world, seemed so perplexed, and crossed, so full of mysterious intricacy?

If Saint Paul were so ravished at those more obscure appearances of divine wisdom, which we find him admiring (Romans 11:33), O the depths, etc., what satisfaction will it yield to have a perfect model of the deep thoughts and counsels of God presented to open view! How is the happiness of Solomon's servants magnified, that had the privilege continually to stand before him, and hear his wisdom. But this happiness will be proportionably greater, as Solomon's God is greater than he.

2. The glory of his power will add comeliness to the object of this vision. Power duly placed and allayed is lovely. Beauty consists much in a symmetry or proportion of parts. So must there be a concurrence of divine perfections to compose and make up the beautiful complexion of his face, to give us a right aspect, the true idea of God. And here his power has a necessary ingrediency. How incoherent, and disagreeing with itself were the motion of an impotent God. His power gives lively strokes to his glory. It is called glorious power, or the power of glory. Indeed, it is simply called glory itself; the Apostle tells us, Christ was raised from the dead by the [glory] of the Father, when it is plain he means [power]: and the same Apostle prays, on the behalf of the Ephesians, that God would grant them according to the riches of his glory to be strengthened with might, etc. How frequently are power and glory ascribed to him in conjunction; intimating that as he is powerful he is glorious. And certainly even this glory, cannot but cast a grateful aspect upon the blessed soul, and be infinitely pleasant to behold. What triumphs does it now raise in gracious spirits to behold the exertions of it in his works; to read its descriptions in his word, while as yet he holds back the face of his throne, while the countenance of enthroned majesty cannot be seen: when so little a portion is heard of him, and the thunder of his power so little understood. The infinitely fainter rays of this power in a creature; power in that unspeakable diminution and abatement, that derived, precarious power, when it is innocently used, is observed with pleasure; here is power in the throne, power in its chief and highest seat; essential, and self-originated power; the root and fountain, the very element of power; power in its proper situation, in its native place to which it belongs. God has spoken once, twice have I heard this, that power belongs to God. It languishes in a creature as in an alien subject. If I speak of strength, lo he is strong (says Job) — that is to say, created power is not worth the speaking of; here is the power that deserves the name, that is so indeed. How satisfying a pleasure will this afford to contemplate this radical power? This all-creating, all-ruling power, the principle of all action, motion, and life, throughout the whole creation. This will be as natural a pleasure, as the child takes in the mother's bosom, and in embracing the womb that bore it. How grateful to behold from where the vast frame of nature sprang! What stretched out the heavens, established the earth, sustained all things, what turned the mighty wheels of providence throughout all the successions of time; what ordered, and changed times and seasons, chained up devils, restrained the outrages of a tumultuous world, preserved God's little flock; especially what gave being to the new creation, the exceeding greatness of power that wrought in them that believed, etc. What made hearts love God, embrace a Savior, what it was that overcame their own, and made them a willing people in that memorable day.

How delightful a contemplation to think, with so enlarged an understanding of the possible effects of this power, and, so far as a creature can range into infinity, to view innumerable creations, in the creative power of God.

And yet how pleasant to think not only of the extents, but of the restraints of this power, and how, when none could limit, it became ordinate, and did limit itself; that, since it could do so much, it did no more; turned not sooner a degenerous world into flames: withheld itself from premature revenge, that had aborted the womb of love, and cut off all the hopes of this blessed eternity that is now attained. This also speaks the greatness of power. Let the power of my Lord be great according as you have spoken — the Lord is gracious, long-suffering, etc. This was his mightiest power, whereby he overcame himself. Fortior est qui se, etc.

And what do we think of the ravishing aspects of his Love! when it shall now be open faced, and have laid aside its veil; when his amiable smiles shall be checkered with no intermingled frowns; the light of that pleasing countenance be obscured by no intervening cloud! when goodness (which is love issuing into benefaction, or doing good) grace (which adds freeness to goodness) mercy (which is grace towards the miserable shall conspire in their distinct, and variegated appearances to set off each other, and enhance the pleasure of the admiring soul! when the wonted doubts shall all cease, and the difficulty vanish of reconciling (once necessary) fatherly severity with Love. When the full sense shall be unfolded to the life, of that description of the divine nature, God is Love; and the soul be no longer put to read the love of God in his name (as Moses was when the sight of his face could not yet be obtained) shall not need to spell it by letters and syllables, but behold it in His very nature itself, and see how intimately Essential it is to the divine Being. How glorious will this appearance of God be (we now hear something of the glory of his grace) and how satisfying the intuition of that glory! Now is the proper season for the full exercise and discovery of Love. This day has been long expected and lo now it's dawned upon the awaking soul: It's now called forth; its senses unbound, all its powers inspirited, on purpose, for love visions and enjoyments, it's now to take its fill of loves. The Apostles extatical prayer is now answered to the highest degree possible with respect to such a one. He is now according to the riches of divine glory, strengthened with might by the Spirit in the inner man—to comprehend with all Saints, what is the breadth, and length, and depth, and height; to know the love that passes knowledge, etc. He shall now no longer stand amazed spending his guesses What manner of love this should be and expecting fuller discoveries, further effects of it, that did not yet appear; but sees the utmost, all that his soul can bear or wish to see. He has now traced home the rivulets to their fountain, the beams to the very Sun of Love. He has got the prospect, at last, into that heart, where where the great thoughts of love were lodged from everlasting? where all its counsels and designs were formed. He sees what made God become a man? what clothed a Deity with humane flesh? what made Eternity become the birth of time (when come to its parturient fulness) what moved the heart of the Son of God to pitch his Tabernacle among men? what engaged him to the enterprise of redeeming sinners? what moved him so earnestly to contest with a perishing world? led him at last to the Cross, made him content to become a sacrifice to God, a spectacle to Angels and men in a bitter reproachful death, inflicted by the Sacrilegious hands of those whom he was all this while designing to save. The amazed soul now sees into the bottom of this design; understands why itself was not made a prey to Divine revenge; from where it was that it perished not in its enmity against God; that he was not provoked, by the obstinacy of its disobedience, and malice of its unbelief, beyond the possibility of an atonement; why he so long suffered its injurious neglects of him, and unkind repulses of a merciful Savior; and persuaded till at last he overcame, made the averse heart yield, the careless disaffected soul cry out, Where is my God? now a Christ or I perish? All this is now resolved into love; And the adoring soul sees how well the effects agree to their cause, and are owned by it. Nothing but heaven itself that gives the sense, can give the notion of this pleasure.

Nor will the glory of holiness, be less resplendent, that great Attribute which even in a remote descent from its original, is frequently mentioned with the adjunct of beauties. What loveliness will those beauties add to this blessed face!

Not here to insist (which is besides my purpose) upon the various notions of holiness. Real holiness Scripture states in purity, an alienation from sin, it's set in opposition to all filthiness to all moral impurity, and in that notion it best agrees to God, and comprehends his righteousness, and veracity, and indeed, whatever we can conceive in him under the notion of a moral excellency.

This may therefore be styled a transcendental attribute, that as it were runs through the rest, and casts a glory upon every one. It's an attribute of attributes; Those are fit predications, holy power, holy truth, holy love, etc. And so it is the very luster, and glory of his other perfections. He is glorious in holiness. Hence in matters of greatest moment, he is sometimes brought in Swearing by his holiness (which he is not wont to do by any one single attribute) as though it were a fuller expression of himself, (an adaequalior conceptus) than any of the rest.

What is of so great account with him, will not be of least account with his holy ones, when they appear in his glorious presence. Their own holiness is a conformity to his, the likeness of it. And as their beholding it forms them into that likeness: so that likeness makes them capable of beholding it with pleasure. Divine holiness does now more ravish than affright. This has been the language of sinful dust, Who can stand before this holy God? when holiness has appeared armed with terrors, guarded with flames, and the Divine Majesty been represented as a consuming fire. Such apprehensions sin and guilt naturally beget. The sinners of Zion were afraid. But so far as the new man is put on, created after God, and they who were darkness, are made light in the Lord, he is not under any notion more acceptable to them, than as he is the holy one. They love his Law, because holy; and love each other, because holy, and hate themselves, because they are no more so. Holiness has still a pleasing aspect when they find it in an Ordinance, meet it in a Sabbath, every glimpse of it is lovely. But with what triumphs has the holiness of God himself been celebrated even by Saints on earth? Who is a God like to you, glorious in holiness! There is none holy as the Lord, for there is none besides you. Sing to the Lord, all you Saints of his, and give thanks at the remembrance of his holiness. What thoughts will they have of it, when their eyes can behold that glory? when they immediately look on the archetypal holiness, of which, their own is but the image; and can view that glorious pattern they were so long in framing to! How joyfully will they then fall in with the rest of the heavenly host; and join in the same adoration and praise; in the same acclamation, and triumphant song, holy, holy, holy, Lord God of Sabaoth. How unconceivable is the pleasure of this sight; when the [illegible], the first pulchritude, the original beauty offers itself to view! Holiness is intellectual beauty; Divine holiness is the most perfect, and the measure of all other; And what is the pleasure or satisfaction, of which we speak but the perfection and rest of love! Now Love, as love, respects, and connotes a pulchritude in its object. And then the most perfect pulchritude, the ineffable, and immortal pulchritude, that cannot be declared by words, or seen with eyes, (they are a Heathen's expressions concerning it) how can it but perfectly, and eternally please and satisfy!

And we are told by the great Pagan Theologue in what state we can have the felicity of that spectacle; not in our present state: When we have, indeed, but obscure representations of such things as are, with souls, of highest excellency. But when we are associated to the blessed choir. When we are delivered from the body (which we now carry about as the Oyster does its shell.) When we are no longer sensible of the evils of time, when we wholly apply ourselves to that blessed vision, are admitted to the beholding of the simple permanent sights, and behold them, being ourselves pure, in the pure light; Then have we the view of the bright shining pulchritude, etc.

2. It is an entire or united glory. We have something of the divine glory shining, now, upon us: but the many interpositions cause a multifarious refraction of its light. We have but its dispersed rays, its scattered disheveled beams; we shall then have it perfect and full. It is the eternal glory we are hereafter to behold.

Eternity (as the notion of it is wont to be stated) is a duration that excludes both Succession, and End.

And if it be an unsuccessive duration, (though it is more difficult to apprehend how the being or enjoyments of a creature can come under that mensuration) the glory presented to the view of a blessed soul, cannot be presented by parcels, but at once. In our temporary state, while we are under the measure of time, we are not capable of the fulness of blessedness, or misery, for time exists not altogether but by parts. And indeed we can neither enjoy, nor suffer more at once than can can be compassed within one moment; for no more exists together. But our relation to eternity (according to this notion of it) will render the same invariable appearance of glory always presentaneous to us, in the entire fulness of it. We read indeed of certain [illegible] afterings of Faith (as it may be significantly enough rendered, let but the novelty of the expression be pardoned) things lacking we read it, but there will be here no [illegible] afterings of glory. What is perfect admits no increase; it is already full, and why should not a full glory satisfy? there's here no expectation of (greater) future, to abate the pleasure of present discoveries. Why therefore shall not this satisfaction be conceived full and perfect? It must be the fulness of joy.

3. It is permanent glory; a never fading, unwithering glory, ([illegible]) glory that will never be sullied, or obscured, never be in a declination. This blessed face never grows old; never any wrinkle has place in it. It is the eternal glory, in the other parts of the notion of eternity; as it imports an endless duration, neither subject to decay, in itself, or to injury, or impairment from without. As stable as the divine being [your God, your Glory, the Lord your everlasting light] if that have a true sense with respect to any state of the Church [reconstructed: militant] on earth, it must needs have a more full [reconstructed: sense], in reference to it triumphing in heaven. As, therefore, full, entire glory affords fulness of joy, permanent, everlasting glory affords pleasures for ever more.

An appropriate glory, even to them it is so, a glory wherein they are really interested. It is The glory of their God, And their happiness is designed to them from it. They are not unconcerned in it as it is the glory of God. It cannot but be grateful to them to behold the shining glory of their God, whom they feared, and served before; while they could have no such sight of him. That glory of his was once under a cloud, concealed from the world, wrapped up in obscurity; It now breaks the cloud, and justifies the fear, and reverence of his faithful, and Loyal servants, against Atheistical Rebels that feared him not. It is infinitely pleasing to see him now so glorious, whom they thought to have a glory beyond all their conceptions before; while others would not think so of him, but judged it safe to slight, and set him at nought. Subjects share in their Prince's glory, Children in their Father's. But besides that collateral interest, that interest by reflection.

They have a more direct interest in this glory. A true and real right upon a manifold title, the Father's gift, Son's purchase, Holy Ghost's obsignation, and earnest; the promises' tender; their faith's acceptance; their forerunner's prepossession; indeed it is their inheritance; they are children, and therefore heirs, heirs of God, and joint-heirs with Christ, to the same glory with him. They are by him received to the glory of God, called to his kingdom and glory. Will it not contribute exceedingly to their satisfaction, when they shall look upon this glory, not as unconcerned spectators, but as interested persons. This is my happiness to behold and enjoy this blessed God? What a rapturous expression is that, God our own God shall bless us, and that, Your God your glory. Upon interest in God, follows their interest in his glory and blessedness: which is so much the dearer; and more valuable, as it is theirs. Their glory, from their God. They shall be blessed by God, their own God; drink waters out of their own well. How endearing a thing is propriety. Another man's son is ingenious, comely, personable; this may be matter of envy, but my own is so, this is a joy. I read in the life of a devout nobleman of France that receiving a letter from a friend, in which were inserted these words, Deus meus, & omnia; my God, and my all; he thus returns back to him, I know not what your intent was to put into your letter these words, Deus meus, & omnia; my God, and my all: Only you invite thereby to return the same to you, and to all creatures; My God, and my all, my God, and my all, my God and my all: If perhaps you take this for your motto, and use it to express how full your heart is of it; think you it possible I should be silent upon such an invitation? and not express my sense thereof? Likewise be it known to you therefore, that he is my God, and my all; and if you doubt of it, I shall speak it a hundred times over: I shall add no more; for anything else is superfluous to him that is truly penetrated with my God, and my all; I leave you therefore in this happy state of subjection; and conjure you to beg for me of God the solid sense of these words.

And do we think my God, and my all, or my God, and my glory, will have lost its emphasis in heaven! or that 'twill be less significant among awakened souls? These things concur then, concerning the object; 'tis most excellent (even divine) entire, permanent, and theirs: How can it but satisfy?